A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 18
CHAP. XVIII. The Hiſtory and Myſtery of Iſrael's Departure into the Wilderneſs.
NOW come we to the Third Particular, namely, The Conſequents of Iſrael's glorious Deliverance out of Egypt, which contains their Exodus or Departure (as Exodus ſignifies) wherein many things are moſtly conſiderable;
Firſt, In General; There be three Terms offer themſelves to our Conſideration.
1. The Terminus à quo, or place from whence they went, and that was from Egypt.
2. The Terminus per quem, or place through which they went, and that was through the Wilderneſs.
3. The Terminus ad quem, or place to which they went, and that was to Canaan; wherein are included all the Accidents that happened to them in their intervening way or Peregrination for forty years, a long Journey from Egypt to Canaan.
But Secondly, More particularly. There be obſervable,
Firſt, Their Departure it ſelf cloathed with many marvellous Circumſtances.
Secondly, Their Conduct or Guide in a way-leſs Wilderneſs.
Thirdly, Their Journey, or Paſſage and Way they went under this Conduct. And,
Fourthly, Their forty two Removes in their Wilderneſs Pilgrimage before they came to Canaan: and what did befall them in their ſeveral Stations.
Firſt, Their Departure it ſelf in its ſeveral Circumſtances attending it, affords ſundry Remarks.
The firſt Remark is, Iſrael left not Egypt without leave both from its Prince and its People. Firſt, Its Proud Prince was conſtrained to give them his Royal Commiſſion for their free Departure, Exod. 12.31, 32. his Conſcience (though ſeared) was ſo far convinced by the laſt Plague, that it was a Sin to oppreſs God's People any longer; and therefore he not only ſends them a Paſsport for packing them away, but alſo begs their Prayers that no more Curſes (as many had done) might come upon him: Nor, Secondly, Had Iſrael leſs leave from the People, in whoſe Eyes God gave them favour; So that they denied them nothing of their Wealth or Weapons, but were willing to be rid of them at any Rate, ver. 35, 36. even hiring them to be gone, by giving to them much Silver, Gold, Garments and Subſtance; all which they had moſt dearly earned in their long Slavery, but could never come at Wages for their Work till now, that God (the true Proprietary of all Goods) ſet them into a ready way to receive them, and that rightly; God herein diſpenſing with his own Law: And thus what God had promis'd to Abraham, [I will bring thy ſeed forth with great Subſtance] Gen. God had promis'd to Abraham, [I will bring thy ſeed forth with great Subſtance] Gen. 15.14. was now performed: and the Egyptians were glad at their Departure to purchaſe their own lives by ſending them away richly laden, Pſal. 105.37, 38.
☞ Note here, Though their borrowing thus of their Neighbours (ſpoiling them and inriching themſelves) was an extraordinary Command, and may not be made a Preſident, but in the ſame Caſe, and upon the ſame Warrant; for the Lawgiver only can diſpenſe with his own Law; and ordinarily 'tis the Character or a wicked perſon to borrow, and not pay again, Pſal. 37.21. either becauſe he cannot, he is ſo unable (being alway in ſtraits, and wanting in the midſt of his wealth, Job. 20.22.) or becauſe he cares not, he is ſo unconſcionable; whereas the Righteous giveth of his own, and takes great care to pay his Debts. Yet doth this Recorded-Inſtance hold forth this great truth, that All the Saints Abaſements at preſent, are but in order to their future Advancements, as were thoſe of Joſeph's and David's, and of Iſrael's here, whom God brought forth out of their tedious Bondage with Silver, Gold, Jewels, and other Wealth. And thus the Afflicted Church, that is toſſed with Tempeſts and not comforted, God builds her Walls, and lays her Foundations with Saphires, Agats, and fair Colours, Iſa. 54.11, 12. and ſee Iſa. 62.3, 4. Oh happy is he that comes richly (with Iſrael) out of Tryals and Temptations, that can ſay with Job, [When God hath tryed me, I ſhall come forth as Gold] Job. 23.10. Such Tryals are Gold, 1 Per. 1.7.
The Second Remark is, Iſrael's Departure out of Egypt was on the ſelf-ſame Day when the 430 years were expired, Exod. 12.40, 41. Reckoning from God's Promiſe of the Land of Canaan made to Abraham, Gen. 12.7. and of his firſt going to ſojourn in Egypt, ver. 10. to this miraculous Deliverance and Departure were ſo many years, Gal. 3.17. whereof (for a great part) Abraham and his Offspring were Strangers and Sojourners partly in Egypt, and partly in Canaan, and as Levi is ſaid to pay Tithes in Abraham's Loins, ſo it may be ſaid of his Poſterity, that they began betimes in the Loins of Abraham to be no better than Sojourners, &c. It may not be imagined that the whole of 430 years was ſpent under Egyptian Slavery, for though the account of that Term did end at Iſrael's Departure from thence, yet did it not begin at their coming thither, for 215 years were paſſed away betwixt the firſt Promiſe of God unto Abraham, Gen. 12.1, 2, 3, 4, 5, &c. and Jacob or Iſrael's paſſage into Egypt. (as is declared in the aboveſaid.) The former part of the latter 215 years Iſrael was kindly treated in Egypt for Joſeph's ſake. The latter part thereof was firſt ſpent (about Sixty years) in Tolerable Servitude, after that about Ninety years more under Intolerable Tyranny, and the moſt ſlaviſh Severity; which moved the Lord to pity his People, and to reſcue them out of the Hands of that proud perſecuting Tyrant, and 'tis the more probable to begin the Account of 430 years at Abraham's receiving the Promiſe, Gen. 12. becauſe ſoon after a Famine drove him into Egypt (as after it did the Patriarchs his Poſterity) where Sarah was ſeized upon by Pharaoh, but then was reſcued from him and his Court Paraſites by the Lord himſelf, plaguing him and his People, Gen. 12.14, 15, 17. which was a plain prefiguration of God's Plaguing this new Pharaoh and the Egyptians for dealing ſo injuriouſly with his Spouſe (the Church) who was the Poſterity of Abraham and Sarah, their Seed, that was bleſſed in Iſaac, &c.
And this Affliction of Iſrael in Abraham's Loins, as it began ſoon after the firſt Promiſe was given him of God in the Seventy fifth year of his Age, when Sarah his Wife was endanger'd in the Court of the King of Egypt, Gen. 12.2, 4, 11, &c. So that Affliction was carried on ſucceſſively, when Iſhmael (the Son of Hagar an Egyptian Woman) mocked Iſaac the promiſed Seed, Gen. 16.3. and 21.9. which is call'd Perſecution, Gal. 4.29. where began the Four hundred years mentioned, Gen. 15.13.
This is likewiſe noted with an Accent, that at the end of Four hundred and thirty years (the very preciſe point of time prefixed by God) did Iſrael depart out of Egypt [the ſelf-ſame day] is twice mentioned, ver. 41. and 51. Exod. 12. to ſhew how exact and punctual the Lord is in performing his Promiſes, as he was in this to Abraham, Gen. 15.13. [That after four hundred years he would bring his Seed forth with great Subſtance.] Which Term preciſely began at the Son of the Egyptian Woman perſecuting the Son of the free, (deriding the Covenant, challenging the Birthright, &c.) when Iſaac was but five years old, and Abraham a hundred and five, juſt thirty years after he had received the Promiſe at ſeventy five, Gen. 12. 2.4. The ſelf-ſame (four hundred and thirty years before) when he had got the Promiſe of Canaan, and when be began to paſs into Egypt, Gen. 12.7.10. that very ſame Day God brought Iſrael out of Egypt with great Subſtance, as he had ſo long before promiſed. God (ſaith one) had well-nigh forfeited his Bond here; but before the Sun went down he paid his Debt, though it was an old Bond of four hundred and thirty years ſtanding: This may teach us, that God's Promiſes are good ſure hold: He will keep touch even to a Day: Therefore may we be confident, that whatever God hath Prophecy'd and Promis'd, though not yet performed (ſuch as the Converſion of the Jews, the fulneſs of the Gentiles, the fall of Antichriſt, the new Jeruſalem, &c.) ſhall in God's own appointed time have all their full Accompliſhment, as this Promiſe had, and that alſo of ſending the Meſſiah the Seed of the Woman, a Promiſe far older than this here.
The Third Circumſtance of their Departure (namely the perſons that departed,) affords a Third Remark, which is this [When God turns again the Captivity of his People, there ſhall not want Numbers nor Abilities, yet ſome mixtures may be among them: As it was in this caſe, aſſuredly there was the ſignal and ſingular Bleſſing of God upon this oppreſſed People, that (maugre the Malice of all their maddeſt Perſecutors) there were yet reſerved Six hundred thouſand (ſtrong ſtout Men, beſide Old Men, Women, and Children) to depart out of Egypt, Exod. 12.37. and not one feeble Perſon among them, Pſal. 105.37. but all able to march in a Military manner (without the help of Horſes or Carts to carry them) Viatico & firmâ valetudine Inſtructi, ſaith Mollerus. And beſides that vaſt Number (the more moleſted, the more multiplied.) There was a mixed Multitude, ver. 38. which (together with the Old Men, Women, and Children) are ſuppoſed to make up other Three hundred thouſand: who theſe were, is not told us in Scripture, 'tis ſuppoſed they were Strangers (as the Chaldee ſaith) whether Egyptians, or of other Nations, that were Servants to Iſrael, who were moved with the Miracles which they ſaw in Egypt, to take hold of the Skirt of thoſe Jews, and ſaid we will go with you, &c. Zech. 8 23. ſo removed out of Egypt with them; and it needed not be wonder'd at that Egypt (now almoſt deſolate) was no more ſtartled at the Departure of ſo many Strangers, &c. for under that conſternation they could not mind it. As this firſt, was a Specimen of the Call of the Gentiles joyning themſelves to the Church; So ſecond y, it ſhews many are called, and few are choſen, for thoſe ſeeming Converts ſoon turned their Tippets, fall a luſting groſly and grievouſly, and made Iſrael to Sin, Numb. 11.4. 'Tis not caſie to touch pitch, and not be defiled with it, and handling hot Coals will either burn or grime us, &c.
The Fourth Circumſtance is the place of Iſrael's Rendevouz, in order to their March, which is expreſly call'd Rameſes, Exod. 12.37. not the City only which Iſrael in their Bondage built for Pharaoh, Exod. 1.11. (for that place could not contain ſo many hundred thouſand, that were gathered out of all parts of Egypt thither, eſpecially Proſelytes) but the Country of Rameſes ſo called, Gen. 47.11. and from thence they marched to Succoth (ſo called, becauſe either the Iſraelites, leaving their Houſes in Egypt, firſt built Booths (or Tabernacles) there of the Boughs of Trees (in Commemoration whereof God appointed a yearly Feaſt of Tabernacles, Levit. 23.42, 43) or becauſe the Pillar of Glory came thither to become their firſt Covering (as the word Succoth ſignifieth) from all Annoyances of either perſons or things. This place was in the confines or borders of Egypt, and in the way to the Red Sea.
The Second Obſervable this brings us unto, is the Conduct of the Cloudy Pillar, &c. which, though no mention be made of it till their third Station or pitching of the People at Aetham (which was the edge of the Wilderneſs) Exod. 13.20. yet 'tis moſt probable the cloud came to cover them at Succoth (their ſecond Manſion;) for Joſeph's Bones (which undoubtedly they brought out of Egypt with them) are not mentioned till then alſo, Exod. 13.19. which could not but be a great Confirmation of Iſrael's Faith that God would carry them to Canaan, as he had deliver'd them from Egypt according to Joſeph's Faith, which he evidenced at his Death concerning their Deliverance, and which no interpoſing Difficulties and Diſtance of Time (ſo very long after his Death) could not interrupt as to the Accompliſhment of the Promiſe, Gen. 50.24, 25. where he ordained by an Oath, that his Bones ſhould be preſerved, not as Relicks to be adored, but to be Buried in the Land of Promiſe, as accordingly they were, Joſh. 24.32. Thus far did Joſeph's Faith reach, Heb. 11.22. and much farther; for he died upon the Promiſe, and held (as well as took) Poſſeſſion of the Promiſed Land by his bones (even when his perſon was out of ſight and all his good Actions were out of mind too, Exod. 1.8.) to teſtifie his firm, faſt hand-hold and heart-hold of Faith he had of Heaven (its Antitype) at his Death.
…. This faithfulneſs of Moſes and Iſrael in fulfilling the Promiſe their Fore-fathers had ſworn to Joſeph, Gen. 50.24, 25. bolds forth to us this great truth, [That the will of the Dead muſt faithfully be performed;] ſo the Apoſtle ſaith, [The Teſtament it confirmed when the Teſtator is dead] Hebr. 9.17. God will ſurely revenge their quarrel, whoſe Souls he hath received into his Heavenly protection, whoſe godly Legacies and Bequeathings are reverſed, and their Laſt Will and Teſtament not rightly fulfilled; for as God profeſſeth himſelf the ſpecial Protector of the Fatherleſs and Widow; ſo he will maintain the cauſe of the Dead, that are Fatherleſs as to the World, and their Souls are (as it were) Widows for a time, while they are abſent from their Bodies. Woe to them that are unfaithful to the Dead, who will aſſuredly be much more ſo to the living: This is alſo conſiderable, that whereas the Patriarchs ſold Joſeph into Egypt, they did not only ſell him thither, but their Children carry'd his Bones thence, and not his Bones only, but of thoſe Patriarchs alſo, Acts 7.16. who had equal Title to that Land of Promiſe with Joſeph, ſo would not be left in the Land of Bondage. Now the carrying of the Bones of all the Twelve Patriarchs along with them out of Egypt, could not but be a continual corroboration of Iſrael's Faith in the Wilderneſs, and encourage them to expect with patience the accompliſhment of Gods Promiſe, &c.
But Iſrael's carrying dead mens Bones in their Company was nothing comparable ſuch an encouragement to them, and a Corroboration of their Faith, as was that of having the living Lord, not only for their Companion, but alſo for their Captain, Conduct and Convoy from Rameſes through the Wilderneſs, all their two and forty Journeys, coming to them in their Removal from Rameſes (though not mentioned till their third ſtation at Aetham) for they had then a need of Gods guidance, to direct them the right way, as well as afterwards, and the Lord (their Guide) never left Iſrael till they came to paſs over Jordan, where they were commanded to follow the Ark, not the Cloud.
The Remarks upon this are many and eminent, as follow.
The firſt Remark is, The Lord could by many other means have manifeſted the preſence of his Majeſty in his guiding Iſrael, but here for their greater comfort he doth ſhew himſelf by ſome viſible ſigns of his preſence. 'Tis ſaid, [The Lord went before them in the Cloudy Pillar by Day, and in the Pillar of Fire by Night, &c.] Exod. 13.21. Divine condeſcention is marvellous here; now was the Church but a Child; Iſrael is ſo call'd when call'd out of Egypt, Hoſ. 11.1. God puts her not off with naked Signs, or verbal Promiſes barely, but give her a moſt lively Repreſentation of his preſence in this Cloud, not as if the great Jehovah could be included in a Cloud, for his Immenſity is incomprehenſible, and he fills both Heaven and Earth with his Omnipreſence; the very Light of Nature in the Sage Heathens could ſay, [Jovis omnia plena,] and [praeſentem monſtrat quaelibet herba Deum:] God is every where, Ubiquity is his Attribute, and therefore this Cloud could not include or conclude the Omnipreſent God; but he only condeſcended here to the Childiſh capacity of his Infant-Church, by letting forth one ſingle Ray of his Inviſible Majeſty in this glorious manner for his Churches Encouragement and Direction in a wayleſs Wilderneſs: And indeed this is the glory of the Old Teſtament, that it had ſo many glorious Appearances of the great God in ſuch a familiar way, &c.
The ſecond Remark is, who this Perſon is that thus gloriouſly manifeſted himſelf in this Cloudy Pillar: He is call'd Jehovah here, Exod. 13.21. and the Angel of God, Exod, 14.19. and ſuch an Angel as was both of Gods Name and Nature, Exod. 23.20, 23. the Angel of Gods preſence, Iſa. 63.9. who was indeed the Lord of Angels, even the Son of God, whom Paul plainly calls Chriſt, and whom the Iſraelites tempted by their Diſobedience in the Wilderneſs, 1 Cor. 10.4, 9. and who is Typified by this Cloud, Iſa. 4.6. leading his people, &c. for Chriſt protects and directs, yea, every way is a congruous Salvo to the wants and weakneſſes of his Church and Children in the Wilderneſs of this lower World, as this Cloudy Pillar was here; which various ways repreſented our Redeemer;
1. As Chriſt is the Pillar and Supporter of his Church in the World, as upon a Sea of Glaſs mingled with Fire, Rev. 15.4. where her ſtanding would be both too hot, and too ſlippery, were it not that Chriſts Left Hand is both under and over her Head, and his Right Hand doth embrace her, Cant. 2.6. as her Upholder.
2. As Chriſt ſheweth us the way to Eternal Life: This Cloudy Pillar did direct Iſrael through the Wilderneſs to the Earthly Canaan, but Chriſt leads his Redeemed to the Heavenly Countrey, Heb. 11.14. through this preſent evil World (ſo call'd, Gal. 1.4.) taking them by the Arms, and teaching them to go, Hoſ. 11.3, 4. yea, himſelf ſaith, [I am the way, the truth, and the life,] John 14.6. He is the way to walk in, the truth to walk by, and the life to walk with, &c.
3. As Chriſt openeth to us an open paſſage through the Red Sea of our ſevereſt Afflictions, which even threaten to ſwallow us up, but indeed (by his Grace) doth preſerve us. He led Iſrael by the Head (as well as by the Hand) down the Deep as the Rider doth his Horſe down the Hill, and made their way ſo firm and plain, that there was [nec lutum, nec lapis in ſemitâ ſuâ;] neither Quagmire nor Mud to ſtick faſt in, nor any Stones to ſtumble upon: He led them gently and leiſurely with his glorious Arm, till he brought them to reſt in the Land of Promiſe, Iſa. 63.11, 12, 13, 14. ſo he will do ſo to us, may but our Souls and Sufferings he Dyed Red with his Blood, Heb. 9.12, 13, 14.
4. As this Pillar was call'd a Pillar of Fire, and of a Cloud, Exod. 14.24. for it was but one in Subſtance, though divers in Offices: 'Tis call'd one, in the ſingular number, Exod. 40.38. Numb. 9.15, 16, 21. 1 Cor. 10.3. Pſal. 105.39, &c. yet the ſame Cloud covered the whole Camp from the heat of the Sun (in thoſe not Countreys very injurious to Travellers, eſpecially in that Sandy Defart of Arabia) directing them all the day in their Journeyings, but was as Fire to give them light in the Night, whether they reſted or travelled: So Chriſt conſiſts of two Natures; the Fire repreſented his Divine Nature, and the Cloud his Humane, both handing us to Heaven. Thus there is much congruity (more in the Sequel) but ſome diſparity.
The third Remark is, The excellent properties of this Cloud far exceeding and excelling all other common and ordinary Clouds, ſhewing, it was not a Natural, but a Supernatural and Extraordinary Cloud. This differ'd from other Clouds,
1. In reſpect of its Subſtance, not dark and thick, but lightſom and perſpicuous above other Clouds only gilded with the Sun-beams, this Cloud had an Innate and Genuine Glory of its own, that it might be a more glorious Chariot, ſuitable to the Son of Gods Grandeur, to Ride Triumphantly in, as Pſal. 104.3. and Hab. 3.8, 9.
2. In reſpect of its Matter, It was not made of Natural Cauſes, as other Clouds are, of Vapours and Exhalations, but it was framed by Jehovah beyond the ordinary courſe of Nature, a Cloud created (as the Prophet calls it, Iſa. 4.5, 6.) for this very purpoſe, that Chriſt might Ride in it as in a Chariot, to lead his Redeemed, &c.
3. In reſpect of its Figure, or Shape and Faſhion, it was (as ſome ſay) alway like a Pillar or Monument of Mercy, the broad bottom whereof covered the Camp, Pſal. 105.39. as well as the Tabernacle, Numb. 9.19, 20, 21, 22. and the upper part or Spire-top thereof more truly reached up to Heaven, than did that Tower of Babel, Gen. 11.4. but rather as Jacob's Ladder did ſo, &c. and this Figure is always retained, whereas common Clouds oft vary their ſhape, and never deſcend ſo low as the Earth, &c.
4. In reſpect of its Motion many ways; as,
1. This Cloud moved of it ſelf, having its primus motor in it, the great Jehovah by whom we move, and have our Being, Acts 17.28. whereas other Clouds are moved by the Winds without them, having no motion from within; but the Winds drive them from Eaſt to Weſt, &c.
2. This Cloud ſometimes aſcended; and ſometimes deſcended; ſometime it went forward, and ſometime backward; ſometime to the Right Hand, and ſometime to the Left, as the Journeys of Iſrael were preſcribed by Chriſt; whereas other Clouds neither aſcend nor deſcend, but are carried even End-ways all one way with the Wind, never ſtanding ſtill, as this did upon the Tabernacle.
3. This Cloud had a motion that was both ſlow and certain, for it always went before the Camp to direct the way, and ſo leiſurely as that vaſt Army was able to follow this Captain-General of their Salvation: Great Bodies (we ſay) move flowly; whereas other Clouds move ſo ſwiftly, as they cannot be followed; eſpecially not by ſo many hundred thouſand Footmen.
5. In reſpect of its Situation; this Cloud was not carried aloft with other Clouds (which could be no direction to lead Iſrael in their Journey) but kept ſuch a commodious Station in the lower Region; as the Star, which led the Wiſe Men to Bethlehem did, Mat. 2.10. and thus it obſerved a due diſtance, not only in not over-marching the Flock (which conſiſted of many Women and Children, who could not march my Lord Eſau's pace, as Jacob ſaid, Gen. 33.14.) but like a tender Shepherd, Chriſt in the Cloud took equal paces with his tender Lambs, Pſal. 78.52. in not only not out-running them; but alſo in not being elevated over high above their Heads among other Clouds, but ſeating it ſelf ſo as to afford an undeniable Direction.
6. In reſpect of its Continuation; whereas other Clouds are no way durable, but are ſoon diſſipated, diſperſed and diſſolved by the violence of Wind and vehemency of Weather; yet this Cloud had a long laſting duration, both continuing and remaining firm for the ſpace of forty years.
7. In reſpect of its various Efficacy and uſefulneſs, which is principally Threefold.
1. This Cloud was for Iſrael's Direction in that wayleſs Wilderneſs, becauſe in that Sandy Deſert there is no way can be ſeen, by reaſon of the Wind blowing about the Sand which both blinds the Traveller, and blots out the tract of the way by covering it, as Snow doth with us; therefore Travellers there do uſe Maps and Cards to point out Coaſts and Quarter…, as Sailers do at Sea: The Heathens have a fond Fiction concerning their Goddeſs Vibilia, that ſhe directs Travellers in their right way; but ſure I am Iſrael had a better Guide, having Chriſt in this Cloud, which therefore had ſuch Miraculous Motions (as above) according to his prudent Conduct with ſuch variations as were beſt accommodated to their Journeyings.
2. This Cloud was for Iſrael's Protection from their Enemies, therefore when Pharaoh and his Hoſt purſued Iſrael into the Red Sea, this Cloud, that before had gone before them, then came behind them, betwixt them and the Egyptians, giving light to the former, but eaſting darkneſs upon the latter, Exod. 14.19. Thin the Glory of the Lord was Iſrael's Rear-ward, Iſa. 58.8. ſecuring them in the Rear, as before he led up the Van by going before them, Iſa. 52.12. for the Lord is a Man of War, Exod. 15.3. yea, a whole Army himſelf, he will be more than Van and Rear to his.
3. This Cloud was uſeful alſo for Iſrael's Obumbration or over-ſhadowing them from the heat of the Sun; for the Deſarts of Arabia are extream hot, both by reaſon of the Climate, and more eſpecially alſo of the prodigious Sand-beds there, the Banks whereof make the moſt vehement Reflection of the Sun-beams. Hereupon we are told that this Cloud cover'd the Camp, Pſal. 105.39. that there was a Cloud in Egypt (where no Rain falls) was a wonder; but this is a greater wonder, that this Cloud was ſo large as to cover ſo large an Hoſt, which (as is ſuppoſed) took up twelve Miles in compaſs, but this anſwers all, [God Created it,] and will cover his Church from a ſcorching Sun, Iſa. 4.5, 6. Pſal. 121.4, &c. Yet higher, this is the greateſt wonder of all, in as much as the Son of God did take up his Tabernacle in this Cloud, and that for forty years time together, which is a longer time than his Tabernacling in our Fleſh upon Earth, as the Evangeliſt expreſſeth it, [foreign,] John 1.14 which was but about thirty four years, the greateſt part whereof he ſpent in obſcurity, making no ſuch viſible Manifeſtations of his Glory and Majeſty ſo conſtantly as he did in this glorious Cloud of Fire, as is noted in my diſcourſe upon the Life of Chriſt; that it was the Son of God, and no Created Angel, but the Creator himſelf is farther Illuſtrated in the Remarks upon Exod. 14. where he that was in the Cloud is call'd again Jehovah, the Lord (as Exod. 13.21.) ver. 15, 24. as Rabbi Eliezer, and Rabbi Menachem upon the place acknowledge (calling him the Divine Shecinah, the excellent Majeſty of God to whom the Government of the World appertaineth) though other Rabbins have their over-curious Speculations (upon their reckoning juſt 72 Hebrew Letters that ver. 19, 20, 21. do conſiſt of) it was (ſay they) to ſhew that there were juſt ſeventy two Angels wrapp'd up in this Cloud, all concurring in this glorious work of dividing the Red Sea, and conducting Iſrael through it, and through the Wilderneſs to Canaan: But though this Conductor of Iſrael be call'd the Angel of God, ver. 19. (which is enough to anſwer that Rabbinical Notion of ſeventy two Angels, &c.) in the ſingular number, yet was he no Created Angel, but ſtill is call'd frequently Jehovah; this change of Titles ſhews him no ordinary Angel, but the Son of God, who is call'd the Angel of Gods preſence, Iſa. 63.9. and the Angel of the Covenant, Mal. 3.1. as he was the Fathers Angel or Meſſenger ſent of God, to ratifie the Covenant of God with Man, and this Angel here is plainly call'd Chriſt, 1 Cor. 10.4, 9. and the Inviſible God, Heb. 11.6, 27. whom yet Moſes ſaw (as his Rewarder) with an Eye of Faith, and who was pleaſed thus to manifeſt himſelf in this Cloudy Pillar (before his Incarnation) to his Infant Church, that ſtood in need to be led by his Hand in a familiar manner.
This leads us to the Third Particular, namely, the Way that this Lord of Angels, Chriſt, led his Church towards Canaan, which is expreſs'd under a double Deſcription.
1. Negatively, Not by the way of the Philiſtims Land, though that was the neareſt way, Exod. 13.17. for this had been but a few days Journey, commonly accounted no more than a Journey of ten days; and this way Iſaac choſe as the nigheſt when he was going from Canaan to Egypt, he went firſt to Gerar in the Philiſtims Country, lying in the way thither, but was there ſtayed by the Lord, Gen. 26.1, 2. Philo ſaith, 'tis but three days Journey: The Reaſon is rendred [Leſt the people Repent, when they ſee War, and they return to Egypt.] This the Lord ſpeaks after the manner of Men, as it were, perſonating a prudent and provident Prince or Leader, that proſpecteth and preventeth all occurrent Dangers, whereas by his Omnipotency he could have made the Philiſtims to favour Iſrael, as he had made the Egyptians do ſo, Exod. 12.36. or he could have made his Peoples courage more vigorous than that of the Philiſtims by Victories over them, though they were of a war-like Temper, and would have warr'd againſt them, and deny'd them paſſage through their Country; for (as 'tis ſuppoſed) they had before this time killed ſome of the Iſraelites while they lived in Egypt, in the days of Ephraim, Joſeph's Son, 1 Chron. 7.21, 22, 23. and Pſal. 78.9, 10. and this might make the Iſraelites more afraid to encounter with the Philiſtims (which might have proved a ſudden and long War) ſo Iſrael would have been willing to venture back into Egypt (as after they would have done when far farther off, Numb. 14.3.) rather than cut their paſſage through the weapons of ſuch a puiſſant and potent People.
All this ſhews us thoſe two great Truths;
Firſt, The Lord's tenderneſs towards his poor People, that when diſpirited with tedious ſervitude, and ſtill generally diſarmed, he would not call them immediately to behold ſo frightful an Evil as War is, eſpecially with fierce and furious Philiſtims; He will not tempt above what we are able, 1 Cor. 10.13. but will make us ready for Tryals, before Tryals be made ready for us.
Secondly, God will not multiply Miracles, but where there is a defect of means. He ordinarily obſerves the Method of his ordinary Providence, as here, leading Iſrael, not the nigheſt) but the ſafeſt way, moſt ſuitable to their Infirmities; where no Neceſſity is, God will not Infringe the Law and ordinary Courſe of Nature which himſelf hath ſet. Therefore, Secondly, Their way is expreſs'd Poſitively, that [the Lord led them about by the way of the Wilderneſs of the Red Sea.] Exod. 13.18. this he did out of Tenderneſs toward their timorouſneſs, being debaſed in ſpirit by their cruel Bondage, and having but Staves in their hands (which they held in the Paſſeover) for their own defence, God not having yet given that following fortitude (after appearing in their War with Amalek, which fell out forty Days after their departure from Egypt) leſt any of them ſhould aſcribe what after happened to their own Valour, &c. This open Way of the Wilderneſs (wherein they muſt meet with no War till they were well hardened with Travel and Experience of God's Goodneſs) the Lord led them for their Relief from fear of War; thus the Law of God provides [no fearful or fainthearted ſhould go to War,] Deut. 20.8. The like Tenderneſs God ſhewed to Lot, ſaying, [I cannot eſcape to the mountain, let me ſtay in Zoar.] Gen. 19.19, 20, 21. yea before this, we have a famous Specimen of Divine Tenderneſs toward Abraham himſelf (the Father of this Iſrael) as God led him from Caldea to Canaan by the way of Charran, Act. 7.2, 4. whereas there was (as appeareth by the Maps of thoſe Countries) a nearer way from Ur thither; yet becauſe that way was moſt Dangerous and Troubleſom, God led him about by an inhabited and ſafer way; more commodious for his Supplies, and the like the Lord doth here for Abraham's Offspring, though thorough an uninhabited and howling Wilderneſs, wherein never any mortal Monarch (though never ſo mighty) was ever ſo ſerved in State, as Iſrael was all that way, God himſelf condeſcending to be their Providore, bringing in Proviſion to that Prodigious Camp, quenching their Thirſt with Water out of the Rock that follow'd them, 1 Cor. 10.4. and ſatisfying their Hunger with Quails, and the Corn of Heaven, &c. Dei voluntas eſt ſumma neceſſitas; as we muſt, ſo 'tis beſt to go God's way, wherein we find weal, but in our own way oft woe, &c.
The Reaſons why God led them about are, ſome Expreſſed and ſome Implied. As,
Firſt, God dealt with Iſrael here, as the Eagle doth with her Young (twice that Similitude is uſed, Exod. 19.4. and Deut. 32.11.) ſhe ſlutters over them while they lie ſlugging in the Neſt, ſtirs them up, takes them tenderly (when fledge) between her own Wings, and teaches them to fly, by degrees, before they altogether forſake their Neſt, and wholly rely upon their own Wings: Thus as there was ſomewhat to do to bring Iſrael out of their Neſt in Egypt, ſo God made them not to fly into any frightful War all on a ſudden, but firſt trains and exerciſes them (as new raiſed Soldiers) before their going forth to Battel. They muſt be more fledge, and their Wings muſt be better grown. Thus as the Old Teſtament Church had the Wings of an Eagle given her, to fly from the Dragon (Pharaoh, ſo call'd, Ezek. 29.3.) So hath the New Teſtament Church given her, Rev. 12.14.
The Second Reaſon; Warring with the Philiſtims within a few days of their marching out of Egypt would have made them Repent of leaving it, and reſolve to return, to which they were ſo ready afterwards when they had no ſuch occaſion, and far farther oft. Numb. 14.3. Now God led them about, and that through the Red Sea, that their return might be ſtopp'd there, unleſs they could have dry'd it up again; this would prevent after-thoughts.
Thirdly, This way they muſt go, for God will get himſelf Honour of Pharaoh, and his Hoſt, by drowning them in the Red Sea; therefore they go not the nigheſt way.
Fourthly, God would not let them go the way of the Philiſtims, becauſe (as ſome ſay) the Philiſtims had been favourable to Abraham, and Iſaac, &c. So their Country muſt be ſpared, not waſted by War.
Fifthly, The Sins of the Canaanites were not yet full, Gen. 15.16. and the Philiſtims were reſerv'd for Iſrael's Exerciſe.
Sixthly, And chiefly that God's Glory might be more manifeſt in leading and feeding his People forty years there, Deut. 28.2, &c.
Objection. May not that Reaſon rendered for Iſrael's not going the nigheſt way [leſt they repent, when they ſee War] ſeem no Reaſon, ſeeing they both ſaw, and felt War with Amalek, in that other way which God led them about?
Anſw. 1. Had they gone the neareſt way, the Philiſtims within a few Days would have faln upon them, lying ſo nigh to Egypt as before; whereas they met not in the other way with the Amalekites till forty days after their departure, (as is intimated before) Numb. 33.15.
2. Before they had this War with Amalek, they were well corroborated in their Confidence of God's Preſence with them, both by the Deſtruction of the Egyptians in the Red Sea, and by their being nouriſhed with Quails and Manna from Heaven, Exod. 16.13, 15. and with Water out of the Rock, Exod. 17.6. and this Experience they had wanted, if they had gone the other ſhorter way.
3. Had they been afraid of the Philiſtims in that near way, they might ſoon have ſtep'd back to Egypt without any ſtop in their way: but they could not now do ſo in fear of Amalek, becauſe they had the Red Sea upon their backs.
4. The Amalekites did but fall upon the Rear of their Camp (where the mixt Multitude, their lumber, was ſuppoſed to be placed) and at worſt cut off only the hindmoſt and feebleſt of them, Deut. 25.18. whereas had they gone through the Philiſtims Country, that ſtronger and more Martial People might have endangered the whole Body of the Camp in a long War, &c.
☞ God led Iſrael about by the Wilderneſs out of Egypt, not like f…rful Fugitives, but in Marſhal Order (as Chamuſhim ſignifies) Exod. 13.18. with their Loins girt on the fifth Rib, as was their poſture at the Paſſeover, Exod. 12.11. all Unarmed (for Pharaoh objected not againſt them their providing Arms, nor could they poor Slaves be well betruſted with any, being ſo exaſperated and made deſperate by Slavery) unleſs ſome had Arms for the defence of Goſhen from Incurſions, or borrow'd with Jewels to defend themſelves in the Wilderneſs from wild Beaſts, Serpents and Robbers, &c. Herein the Power of God was more manifeſt in ſaving all along this unarmed Army, which was Pharaoh's great Inducement to purſue them to the Red Sea, after whoſe Drowning with his whole Hoſt, Iſrael got all their Arms caſt up on the Shore, before God led them to fight with Amalek: Thus God led them out with an high hand, Exod. 14.8. and train'd them a long time for Canaan's Wars.